Vajradhara in Human Form:: The Life and Times of Ngor chen Kun dga'bzang po

In the autumn of 2007, I travelled with a friend and colleague through the Tibet Autonomous Region (TAR), visiting monasteries in and around lHa sa, gzhis ka rtse, and rGyal rtse. One day, we also paid a visit to the monastery of dPal Ngor E warn chos ldan, located to the southwest of gzhts ka rtse in the upper reaches of the colourful Ngor valley. Walking through the restored monastic complex, I had no idea that just one year later I would embark on a scholarly journey into the history of Ngor Monastery, investigate the life of its founder or return a few years later to discuss details of his life with its incumbent abbot. Against this background, it seems that during my first visit some auspicious connection (rten 'breI) may have been formed that led me to delve into the history of the monastery and its tradition-a connection that was deepened further over the years by the openness and hospitality of the many Ngor masters and monks I was fortunate to meet and work with. Ngor Monastery was founded in 1429 by one of the most outstanding and influential Sa skya masters of the fifteenth century, Ngor chen Kun dga' bzang po (1382-1456), who is honoured by his own tradition as one of its ""Six Ornaments that Beautify the Snow Land [Tibet].""l Like Tsong kha pa Blo bzang grags pa (1357-1419), Ngor chen can be considered a reformer who tried to renew his own Sa skya school from within. He made efforts to cleanse the Sa skya teachings from elements he considered to be mistaken, aiming to return to the religious roots of his tradition by transmitting what he perceived to be the pure and untainted teachings of the early great Sa skya founders, such as Sa chen Kun dga' snying po (1092-1158) and his sons, Slob dpon bSod nams rtse mo (1142- 1182) and r]e btsun Grags pa rgyal mtshan (1147-1216). Withdrawing from the worldly distractions of the bustling town of Sa skya as well as from sectarian conflicts, Ngor chen left his traditional alma mater of Sa skya Monastery and set up his new monastic seat in the remote Ngor valley, located about 30 km southwest of bSam grub rtse (present-day gZhis ka rtse), where, based on the observance of a strict monastic discipline, he hoped to go back to traditional Sa skya teaching and practice in a more supportive environment. Immediately, Ngor became a new centre for tantric training within Sa skya pa monastic circles. Ngor chen, as the leading tantric expert, trained a whole new generation of young students, producing some of Sa skya pa's brightest minds, such as the illustrious and controversial figures gSer mdog Pal). chen Shakya mchog ldan (1428-1507) and Go rams pa bSod nams seng ge (1429-1489). In doing so, Ngor chen became the founding father of the Ngor tradition (ngor lugs), which quickly developed into the most prominent subdivision of the Sa skya school. At a crucial point in the history of the Sa skya pa, who had lost their political power in the mid-fourteenth century with the collapse of the Yuan dynasty (1271-1368), Ngor chen was one of a few highly influential figures whose activities caused Sa skya's influence on the religious sphere not only continue to flourish but also to strengthen. Furthermore, through his religious activities, he was able to establish new bonds on the political stage with such powerful rulers as the kings of Mustang (Glo bo)."